The office of the Fratres Arvales was for life, and was not taken away even from an exile or captive. They wore, as a badge of office, a chaplet of ears of corn fastened on their heads with a white band. The number given on inscriptions varies, but it is never more than nine; though, according to the legend and general belief, it amounted to twelve. One of their annual duties was to celebrate a three days’ festival in honour of Dea Dia, supposed to be Ceres.... Of this the master of the college, appointed annually, gave public notice from the temple of Concord on the Capitol. On the first and last of these days, the college met at the house of their president, to make offerings to the Dea Dia; on the second day they assembled in the grove of the same goddess, about five miles south of Rome, and there offered sacrifices for the fertility of the earth. An account of the different ceremonies of this festival is preserved in an inscription, which was written in the first year of the emperor Heliogabalus, (A. D. 218,) who was elected a member of the college under the name of M. Aurelius Antoninus Pius Felix. The same inscription contains a hymn, which appears to have been sung at the festival from the most ancient times.
Besides this festival of the Dea Dia, the Fratres Arvales were required on various occasions under the emperors to make vows and offer up thanksgivings, an enumeration of which is given in Porcellini. Strabo indeed informs us that, in the reign of Tiberius, these priests performed sacrifices called the Ambarvalia at various places on the borders of the Ager Romanus, or original territory of Rome; and amongst others, at Festi. There is no boldness in supposing that this was a custom handed down from time immemorial; and, moreover, that it was a duty of this priesthood to invoke a blessing upon the whole territory of Rome. It is proved by inscriptions that this college existed till the reign of the emperor Gordian, or A. D. 325, and it is probable that it was not abolished till a. a. 400, together with the other colleges of the pagan priesthoods.
The private Ambarvalia were certainly of a different nature to those mentioned by Strabo, and were so called from the victim hostia Ambarvalis that was slain on the occasion, being led three times round the corn-fields, before the sickle was put to the corn. This victim was accompanied by a crowd of merry-makers, (chorus et socii,) the reapers and farm-servants, dancing and singing, as they marched along, the praises of Ceres, and praying for her favour and presence while they offered her the libations of milk, honey, and wine. (Virg. Georg. i. 338.) This ceremony was also called a lustratio, (Virg. Ecl. v. 83,) or purification; and for a beautiful description of the holiday, and the prayers and vows made on the occasion, the reader is referred to Tibullus (ii. 1). It is perhaps worth while to remark that Polybius (iv. 21, § 9) uses language almost applicable to the Roman Ambarvalia in speaking of the Mantineians, who, he says, (specifying the occasion,) made a purification, and carried victims round the city and all the country.
There is, however, a still greater resemblance to the rites we have been describing, in the ceremonies of the Rogation or gang-week of the Latin church. These consisted of processions through the fields, accompanied with prayers (rogationes) for a blessing on the fruits of the earth, and were continued during three days in Whitsun-week. The custom was abolished at the Reformation in consequence of its abuses, and the perambulation of the parish boundaries substituted in its place. (Vide Hooker, Eccl. Pol. v. 61, 2; Wheatley, Com. Pray. v. 20. Bohn’s Standard Library edition.)
[1807] The Camenæ, says Dr. Smith, were prophetic nymphs, and belonged to the religion of ancient Italy, although later traditions represent them as having been introduced into Italy from Arcadia. Two of the Camenæ were Antevorta and Postvorta; the third was Carmenta or Carmentis, a prophetic and healing divinity, who had a temple at the foot of the Capitoline hill, and altars near the Porta Carmentalis. The traditions which assigned a Greek origin to her worship at Rome, state that her original name was Nicostrata, and that she was called Carmentis fron her prophetic powers. (Serv. ad Æn. viii. 51, 336; Dionys. i. 15, 32.) According to these traditions, she was the mother of Evander, the Arcadian, by Hermes, and after having endeavoured to persuade her son to kill Hermes, she fled with him to Italy, where she gave oracles to the people and to Hercules. She was put to death by her son at the age of 110 years, and then obtained divine honours. Dionys. i. 31, &c.
[1808] This name is written in Strabo sometimes Αἴκοι, sometimes Αἴκουοι; the Latin writers also named them differently, Æqui, Æcani, Æquicoli, &c.
[1809] Privernates of Pliny; the chief city is now called Piperno.
[1810] 604 years B. C.
[1811] Suessa surnamed Pometia, to distinguish it from Suessa Aurunca, is here alluded to. Its exact position does not appear to be known.
[1812] La Riccia.